The main aim of this article is to analyze the social circulation of discourses on non-hegemonic cultural practices, in particular, on what is called “trash TV”, and how they are connected to struggles over cultural and social hierarchies. To do so, it takes a specific event as starting point: the injunction that the CNMC filed against Mediaset to adjust the contents of Sálvame Diario to the requirements of what is known as the “child protection time slot”. This paper uses constructionist (...) framing to analyze how this event was discussed by different social actors. Our analysis shows that while the CNMC and the press painted the conflict as a legal issue, Sálvame and social media users focused their discussion on the social acceptability of celebrity gossip media and their viewers. (shrink)

La observación del cinismo antiguo como precursor filosófico del anarquismo ha sido abordada por un gran número de estudiosos y especialistas de ambos campos. El siguiente trabajo se propone aportar nuevos puntos de vista a la relación cinismo-anarquismo. Nuestro punto de partida es la figura del protocínico Diógenes de Sinope [412-402 /325-321], cuya heterodoxa filosofía, de la que no conservamos escritos, ha sido objeto de ambivalentes recepciones a lo largo de la historia. Veremos por qué ha sido reivindicado como un (...) miembro ilustre de la prehistoria del anarquismo y qué nuevas perspectivas podemos añadir a esos estudios. (shrink)

In the 1990s, Franklin Leopoldo e Silva wrote several articles on the question of history from the Pascalian point of view. This article intends to resume these texts, showing how they present a complex and structured view on the subject. Reflecting on Pascal’s theological discussions, Leopoldo e Silva shows us how the French philosopher paves the way for a renewed conception of historicity.

El artículo estudia la presencia de los cuadrados mágicos matemáticos en al-Andalus. Después de un repaso introductorio a la historia de dichos cuadrados mágicos, al problema de su origen y a su desarrollo en el oriente islámico, se examinan los métodos de construcción de los cuadrados talismánicos que aparecen en dos manuscritos del tratado de Azarquiel, el único sobre este tema conocido en al-Andalus, así como su recepción en Europa.

Moral subjectivism is commonly associated with out-of-favour theories like, e.g., Alfred Ayer’s emotivism or John Mackie’s error theory. This paper approaches the field against the background of the attitudinal character of morality and religion. The possibility of a brand of moral subjectivism is established which is common to Ayer’s and Mackie’s theories in name only yet still has significant merits. The perspective from action theory and the philosophy of mind suggests that the problem of moral obligation, central to moral philosophy, (...) is more convincingly dealt with by subjectivism than by its rivals: In contrast to realism or even relativism (with which subjectivism is often confused), subjectivism can help to explain the peculiarities of obligation without forcing us to disregard the parallel problem in the field of religion. This finding calls into question the rationale for, as well as the success of, central assumptions in ontology and semantics which the realist so freely hands out in order to make his point: If religious facts and the truth-aptness of religious judgements will not explain religious obligation, moral facts and the truth-aptness of moral judgements will not help the moral realist either. So unless we do not wish to simply cast the problem of moral obligation aside, in future, moral subjectivism must be seriously considered as a worthwhile position in its own right. [in German] **************************************************************************************************** ********** Moralischer Subjektivismus ist ein Oberbegriff für Theorien wie Alfred Ayers „Emotivismus“ und John Mackies „Irrtumstheorie“, die heute kaum noch Vertreter finden. In diesem Aufsatz beleuchte ich das Feld vom Einstellungscharakter von Moral und Religion her. Ich lege so die Möglichkeit eines anderen moralischen Subjektivismus dar, der mit Ayers oder Mackies Theorie nur das Rubrum gemein hätte und doch gewichtige Vorzüge aufweist. Die handlungstheoretische Betrachtung von Moral und Religion mit Hilfe der Philosophie des Geistes legt nahe, dass dieser moralische Subjektivismus mit dem für die Moralphilosophie zentralen Problem des moralischen Sollens besser umgehen kann als seine Rivalen: Anders als der Realismus oder gar der Relativismus (mit dem der Subjektivismus oft verwechselt wird), kann der hier ausgeleuchtete Subjektivismus mit der besonderen Verbindlichkeit moralischer Forderungen umgehen, ohne die Parallele zur besonderen Verbindlichkeit religiöser Forderungen in Abrede stellen zu müssen. Die Rolle und Durchschlagkraft der vom Realisten so freigiebig gespendeten ontologischen oder semantischen Zusatzannahmen er- scheint vor diesem Hintergrund fragwürdig. Dem religiösen Realisten wird man vergleichbare Annahmen nicht zugeben wollen und muss es auch nicht. Dann aber können wir die Erklärung besonderer Verbindlichkeit generell nicht auf Ontologie oder Semantik gründen. Der verbreitete Appell an sogenannte moralische Tatsachen oder die behauptete Wahrheitsfähigkeit moralischer Sätze erweist sich so als wirkungslos. Sofern wir das Problem des moralischen Sollens überhaupt weiter ernst nehmen wollen, muss der moralische Subjektivismus als Position künftig ernsthaft erwogen werden. (shrink)

O problema da corporalidade em Leibniz se vincula necessariamente à discussão sobre o estatuto da matéria em uma Metafísica cuja base são as mônadas imateriais. Veremos que, neste contexto, o material deverá ser fenomênico, mas nem por isso ilusório. O objetivo deste trabalho é mostrar como o campo fenomênico, cujo caso exemplar é o corpo, pode ganhar um suporte metafísico e racionalmente justificado, constituindo o que Leibniz chama de fenômenos bem fundados. Para tal, deverá ser feito um exame cuidadoso da (...) natureza das Forças no pensamento leibniziano e de como elas apresentam o vínculo procurado entre Física e Metafísica. Leibniz on Phenomenon and CorporalityThe problem of corporality in Leibniz is necessarily attached to the discussion on the nature of matter in a Metaphysics whose basis are the immaterial monads. We will see that, in this context, although the material must be phenomenic, it is not necessarily ilusory. The aim of this paper is to show how the phenomenic domain, whose exemplar case is the body, may be metaphysically founded and rationally justifyed, constituting what Leibniz calls well founded phenomena. In order to do it, it is necessary to examine Leibniz's conception of the nature of the Forces and how they could present the link between Physics and Metaphysics. (shrink)

What is discrimination and what makes wrongful discrimination wrong? Even after an ever-rising tide of research over the course of the past twenty-five or so years these questions still remain hard to answer. Exercising candid and self-critical hindsight, Larry Alexander, who contributed his fair share to this tide, thus remarked: “All cases of discrimination, if wrongful, are wrongful either because of their quite contingent consequences or perhaps because they are breaches of promises or fiduciary duties.” If this is true it (...) raises serious doubts as to how wrongful discrimination can be a moral wrong in itself. Also, the question comes up as to who it is who breaches a promise or a fiduciary duty. This paper defends the view that the substance of these remarks is better understood by couching them in a political approach towards discrimination. Against this background, they give rise to real and pressing concerns. Once we conceptualise the realm political along Hobbesian lines as the battleground comprising both the private sphere of the individual and the public sphere of the commonwealth it emerges that discrimination has different significance with regard to these respective spheres. In order to illustrate this, I adopt Kasper Lippert-Rasmussen’s descriptive account of discrimination as „differential treatment on the basis of membership of a socially salient group“ and the common view that wrongful discrimination is wrong because it is harmful, disrespectful, or both. In the private sphere the case can be made for morally permissible cases of discrimination. Sexual discrimination due to sexual self-determination with consequently freely choosing your sexual or romantic partner is the central case in point. Where somebody feels unfairly rejected and consequently hurt neither the charge of harm inflicted nor that of disrespect endured need be justified. No “breach of promises or fiduciary duties” is involved. The case is different, however, when it comes to the fiduciary of power. In discriminating, he who exercises the power of the commonwealth necessarily breaches a promise and a fiduciary duty. Discrimination thus appears to be more of a problem of political philosophy than one of applied ethics. [in German] **************************************************************************************************** ******************** Was ist Diskriminierung und warum ist Diskriminierung verwerflich, wenn sie es denn ist? Dies bleibt ungeachtet der seit fünfundzwanzig Jahren anschwellenden Forschungsliteratur unverändert eine harte Nuss. Larry Alexander, der selbst maßgeblich zu dieser Forschungsliteratur beigetragen hat, merkt daher selbstkritisch an: „All cases of discrimination, if wrongful, are wrongful either because of their quite contingent consequences or perhaps because they are breaches of promises or fiduciary duties.“ Wenn dies der Fall ist, stellt sich die Frage, wie moralisch verwerfliche Diskriminierung dann noch an sich verwerflich sein kann. Es stellt sich dann auch die Frage, wer hier ein Versprechen bricht und seine Treuepflichten verletzt. Die leitende Annahme dieses Aufsatzes ist es, dass man dem sachlichen Kern dieser Bedenken Rechnung tragen kann, indem man eine politische Perspektive auf das Phänomen der Diskriminierung einnimmt. Die Bedenken erweisen sich dann als substanziell und zutreffend. Konzeptualisieren wir den Bereich des Politischen mit Thomas Hobbes als das Spannungsfeld, das die private Sphäre des Individuums und die öffentliche Sphäre des Gemeinwesens gegeneinander abgrenzt, wird sichtbar, dass Diskriminierung in diesen Sphären jeweils unterschiedlich zu bewerten ist. Um dies zu verdeutlichen, lege ich Kasper Lippert-Rasmussens deskriptives Verständnis von Diskriminierung als „differential treatment on the basis of membership of a socially salient group“ zugrunde und mache von der in der Diskussion verbreiteten Ansicht Gebrauch, dass das Zufügen von Schaden oder die Verweigerung von Respekt Diskriminierung verwerflich macht. In der privaten Sphäre kann es nun Fälle moralisch zulässiger Diskriminierung geben. Zentral ist die sexuelle Diskriminierung aufgrund der Ausübung einer freien Wahl des eigenen Sexual- oder Liebespartners. Auch wenn sich der Abgewiesene womöglich geschädigt sieht, wird unbilliger Schaden nicht zugefügt und geschul- deter Respekt nicht verweigert. Den Grund finden wir in Alexanders Formel: Ein „breach of promises“ oder eine Verletzung „fiduciary duties“ liegt nicht vor. Anders im Fall staatlicher Diskriminierung: Ein „breach of promises“ oder eine Verletzung „fiduciary duties“ liegt hier stets vor, da Fälle staatlicher Diskriminierung regelmäßig Machtmissbrauch darstellen: Der Inhaber staatlicher Gewalt verletzt die Treuepflicht, das Mandat unparteilich auszuüben, das getreulich auszuführen er gelobt hat. Diskriminierung erscheint also weniger als ein Problem der angewandten Ethik denn als eines der politischen Philosophie. (shrink)

Resumen En este trabajo se analizan las pautas de elección entre los cuatro paradigmas gramaticales de segunda persona del español peninsular (los prototípicos, representados por los pronombres tú y vosotros, y los desplazados, por usted y ustedes), cuando se usan para indexar a interlocutores específicos, en un corpus de discurso radiofónico de la ciudad española de Salamanca. Se plantea la hipótesis de que los fundamentos cognitivos de las personas gramaticales se proyectan en su potencial sociopragmático como recursos para la configuración (...) de identidades contextuales. Tras clasificar a los participantes del corpus en cuatro tipos de identidad socioprofesional recurrentes en la comunicación radiofónica (locutores, personajes públicos, políticos y hablantes particulares), se calculan las frecuencias con que cada tipo dirige y recibe cada tratamiento de segunda persona. El análisis cuantitativo constituye un punto de partida para la observación cualitativa de los contextos de uso. Tras este se concluye que la elección entre las cuatro formas de segunda persona combina los parámetros sociopragmáticos de cercanía-distancia (que afecta a la elección entre formas prototípicas y desplazadas) e individualidad-grupalidad (que afecta a la elección entre formas singulares y plurales). Tales parámetros remiten, a su vez, al continuum discursivo-cognitivo entre la subjetividad y la objetividad. (shrink)

The purpose of this article is to analyze Spanish first-person plural subjects as a cognitively grounded grammatical choice serving various discursive functions. Both the expressed and omitted variants of the subject will be considered, even if omission is by far the more frequent choice in Spanish and the more communicatively versatile one. The particularly vague reference of omitted nosotros ‘we’ – always involving an extension of the self towards a wider notional scope – results in a remarkable variety of possible (...) contextual projections. It can be used to signal speaker identities as well as manage interpersonal relationships through the iconic suggestion of viewpoint coincidence. First-person plural clauses are quantitatively and qualitatively investigated across two corpora of contemporary Spanish comprising a variety of spoken and written genres. It is found that, aside from the basic distinction between hearer-exclusive and hearer-inclusive first persons, a third, intermediate variant can be considered, that of empathic hearer-exclusive uses. These are typical of interactions where involvement of the audience is sought even if they are not referentially included in the subject, as is usual in some varieties of spoken mass-media discourse. Each one of the referential variants is used with different frequencies and contextual repercussions, depending on the socio-functional demands and goals of particular textual genres. (shrink)

Nuestro propósito es dar a conocer la importancia y el influjo de la cultura y el pensamiento oriental y Japón en la obra de Lacan, para cuya tarea hemos tomado el eje del viaje que realizó al archipiélago en la primavera de A partir de esta coordenada de tiempo hemos retrocedido hasta la presencia del país oriental en la obra de Sigmund Freud y hemos referido la mención del mikado y de los ainus en Tótem y tabú. En cuanto al (...) budismo, centro del interés de Lacan en este primer viaje a las islas, Freud se mostró cauto, reticente, incluso hostil. Lacan, en cambio, se entusiasma por oriente y se interesa por el budismo, en especial por el zen. Hemos seleccionado los comentarios que hizo a su regreso de Japón. En los mismos, el psicoanalista francés pone el dedo en la llaga y nos habla del escamoteo que sufre la sexualidad femenina en el budismo, lo que le sirve de aviso para orientar la práctica del psicoanálisis. My aim in this paper is to make known the importance and influence of Eastern culture and thought and of Japan on Lacan’s works. I have taken as a starting point the trip he made to this country during the spring of 1963. After this I have gone backwards to consider the presence of Japan in Sigmund Freud’s works, calling attention to his mention of the Mikado and the Ainu in Totem and Taboo. Towards Buddhism, which was the focus of Lacan’s interest in this first trip to the archipelago, Freud was cautious, reticent and even hostile. Lacan, on the other hand, was enthusiastic about Orient and interested in Buddhism, especially in Zen. I have made a selection of the comments he made on his return from Japan, in which he pointed out weaknesses and commented on how feminine sexuality is eschewed in Buddhism, which he took note of in order to direct his practice in psychoanalysis accordingly. (shrink)

This is a study of Blondel's philosophy of the supernatural as it appeared only in the dissertation on Action of 1893. First, it reviews how Blondel brought philosophy to focus concretely on human action and what he focuses on in this action as the principle for its dialectical unfolding. Second, it shows how this focus brings him to a radical critique of superstition and any idea of natural religion, since even the latter is viewed as a kind of superstition. Third, (...) it examines how he proceeds to the affirmation of God as the necessary being of action and how this affirmation places the human being in a position of having to choose between saying yes or no to God at the core of his action. Fourth, it shows how Blondel argues from this existential exigency that the thought of the supernatural necessarily arises with regard to the question of human destiny and that such a thought, if it actualized in human action through a gratuitous initiative on the part of God, necessarily entails a revelation, a mediation, and a religious practice on the part of man. In conclusion it reflects on how this science of practice remains a philosophy, as distinct from theology, even though it has to do with religious practice in the most supernatural sense. /// O presente artigo constitui urn estudo sobre o problema do sobrenatural, tal como Blondel comeca por o tratar em sua tese de doutoramento sobre a Ácção, publicada em 1893. Em primeiro lugar, passa-se em revista não só o modo concreto como Blondel fez do problema da acção assunto para a filosofia, mas também se procura discernir aquilo que, segundo ele, na acção mesma constitui o princípio do seu desdobramento dialéctico. Em segundo lugar, mostra-se como a partir deste ponto de focagem Blondel procede a uma critica radical da superstição bem como de toda e qualquer ideia de religião natural, por ele igualmente vista como uma espécie de superstição. Em terceiro lugar, examina-se o modo como Blondel avança em direcção a uma afirmação de Deus como o ser necessário da acção e como esta mesma afirmação coloca o ser humano numa posicjio de, no fulcro do seu agir, ter de optar entre o dizer sim ou não a Deus. Em quarto lugar, mostra-se o modo como Blondel, partindo desta exigência existencial, argumenta no sentido de que o pensamento do sobrenatural necessariamente se dá em conexão com a questão do destino humano e de como tal pensamento, actualizado na acção humana graças a uma iniciativa gratuita da parte de Deus, necessariamente implica a ideia de revelação, mediação, e prática religiosa da parte do homem. Finalmente, em conclusão, reflecte-se sobre o modo como esta ciência da prática permanece filosofia, distinta da teologia, mesmo quando, enquanto tal, ela tern a ver com uma prática religiosa no sentido mais sobrenatural do termo /// Ceci est une étude de la philosophie du surnaturel de Blondel telle qu'elle parut uniquement dans la thèse sur L'Action de 1893. Premièrement, elle revoit comment Blondel a amené la philosophie à réfléchir concrétement sur l'action humaine et ce sur quoi cette réflexion s'appuie comme principe du déploiement dialectique de cette action. Deuxièmement, elle montre comment ce déploiement amène Blondel à une critique radicale de la superstition et de toute idée de religion naturelle, puisque cette dernière est vue comme une sorte de superstition. Troisièmement, elle examine comment Blondel avance vers une affirmation de Dieu comme Fetre necessaire de l'action et comment cette affirmation amène l'être humain à devoir choisir entre dire oui ou non face à Dieu au plus profond de son action. Quatrièmement, elle montre comment Blondel, à partir de cette exigence existentielle, arrive à poser que la pensée du surnaturel surgit nécessairement par rapport à la question du destin de l'être humain et comment une telle pensée, si elle devient réalite dans l'action humaine par une initiative gratuite du côté de Dieu. entraine du côté de l'homme la nécessité d'une révélation, une médiation et une pratique religieuse. En conclusion, l'étude se demande comment cette science de la pratique reste une philosophie, distincte de toute théologie, même si elle traite de la pratique religieuse dans son sens le plus surnaturel. (shrink)

Este artículo se adentra en los temas y tópicos vitales de la obra literaria de Eliacer Cansino, escritor dedicado a la literatura juvenil, e invita a reflexionar sobre cómo su lectura puede desarrollar el pensamiento crítico de los jóvenes lectores del siglo XXI. Para abordar esta investigación, se ha recurrido a una metodología de corte cualitativo, con especial atención a la narrativa biográfica. De esta manera, dado que literatura y realidad constituyen dos caras de una moneda al forjar lectores, se (...) analizó el perimundo literario de Eliacer Cansino. Los resultados justifican que la lectura de la obra de este autor es un referente literario para el desarrollo del pensamiento crítico desde la experiencia lectora de los adolescentes. (shrink)

Body expression and dance are activities that contribute to the integral well-being of people. In an educational context, the process of evaluating our students implies variations in their moods. This study tackles the states of mind that students perceive before and after the evaluation of a practice in the subject ofBody expression and dance, developed through choreographies, that were, previously rehearsed, and later presented to the rest of the class in a specific session. Our main interest was the obtention of (...) information on the states of mind of the students prior to the evaluation of their choreographies, and again once they had been performed. The study design consisted of two phases: two different choreographies separated by an interval of 2 months. The students were asked about their moods before and after performing their choreographies, which were evaluated. The participants, 167 in total, 35 women and 132 men, aged 18 to 22 years old, filled out a POMS questionnaire, before and after the evaluation of each occasion. Differences were found in the stress-anxiety, vigor-activity, fatigue-immobility scales and the total mood score. In all of them, except for the fatigue-immobility scale, we found a decrease in scores after the performance, compared to scores before. For the Stress-Anxiety factor, lower values were observed in the post-tests in comparison to the pre-tests, and also lower values in the pre- and post-test scores regarding the second choreography. We conclude that the practical evaluation of the subject through choreography modifies the mood states of the students, favoring their well-being after its execution, which is why evaluation through practice is considered a positive element in the educational process. (shrink)

1024x768 Normal 0 21 false false false PT-BR X-NONE X-NONE O presente estudo tem como objetivo discutir sobre o diálogo necessário entre comunidade e escola para o projeto da Educação Integral. Parte-se inicialmente da noção da jornada ampliada e a proposta da formação do sujeito, nas suas dimensões afetivas, social, política e cultural. Formação esta que transcende a sala de aula e ocupa o território, os saberes comunitários e as diversas instâncias sociais. E nas entrelinhas reflete-se de fato que ambas, (...) comunidade e escola, estão preparadas para este desafio.  . (shrink)